THE ECCLESIASTICAL HISTORY
OF SALAMINIUS HERMIAS SOZOMENUS
BOOK VII

CHAP. I.--WHEN THE ROMANS ARE PRESSED BY THE BARBARIANS, MAVIA SENDS ASSISTANCE,
AND SOME OF THE POPULACE EFFECT A VICTORY. GRATIAN COMMANDS EACH TO BELIEVE
AS HE WISHES,

SUCH was the fate of Valens. The barbarians, (1) flushed with victory, overran
Thrace, and advanced to the gates of Constantinople. In this emergency, a few
of the confederate Saracens sent by Maria, together with many of the populace,
were of great service. It is reported that Dominica, wife of Valens, furnished
money out of the public treasury, and some of the people, after hastily arming
themselves, attacked the barbarians, and drove them from the city.

Gratian, who at this period reigned conjointly with his brother over the whole
Roman Empire, disapproved of the late persecution that had been carried on
to check the diversity in religious creeds, and recalled all those who had
been banished on account of their religion. He also enacted a law by which
it was decreed that every individual should be freely permitted the exercise
of his own religion, and should be allowed to hold assemblies, with the exception
of the Manichaeans and the followers of Photinus and Eunomius. (2)

CHAP. II. -- GRATIAN ELECTS THEODOSIUS OF SPAIN TO REIGN WITH HIM, ARIANISM
PREVAILS. THROUGHOUT THE EASTERN CHURCHES EXCEPT THAT OF JERUSALEM. COUNCIL
OF ANTIOCH. THE SETTLEMENT OF THE PRESIDENCY OF THE CHURCHES-

ON reflecting that, while it was indispensably requisite to check the incursions
of the barbarians of the Ister in Illyria and Thrace, his presence was equally
necessary in Gaul to repel the inroads of the Alemanni, Gratian associated
Theodosius (3) with himself at Sirmich, in the government of the empire. Theodosius
belonged to an illustrious family of the Pyrenees in Iberia, and had acquired
so much renown in war, that before he was raised to the imperial power, he
was universally considered capable of guiding the reins of the empire.

At this
period all the churches of the East, with the exception of that of Jerusalem,
were in the
hands of
the Arians. The Macedonians differed but little
in opinion from those who maintained the doctrine of Nicaea, and held intercourse
and communion with them in all the cities; and this had been more especially
the case with the Macedonians of Constantinople, ever since their reconciliation
with Liberius. But after the enactment of Gratian's law, some bishops of the
Macedonian heresy took courage and repossessed the churches from which they
had been ejected by Valens. They assembled together at Antioch in Caria, and
protested that the Son is not to be declared "consubstantial" with
the Father, but only like unto Him in substance. From that period, many of
the Macedonians seceded from the others, and held separate churches; while
others, condemning this opposition and contentiousness of those who had made
these decisions, united themselves still more firmly with the followers of
the Nicene doctrines.

Many of the bishops who had been banished by Valens, and who were recalled
about this period in consequence of the law of Gratian, manifested no ambition
to be restored to the highest offices of the Church; but they preferred the
unity of the people, and therefore begged the Arian bishops to retain the posts
they occupied, and not to rend by dissension the Church, which had been transmitted
by God and the apostles as one, but which contentiousness and ambition for
precedence had divided into many parts. Eulalius, bishop of Amasia in Pontus,
was one of those who pursued this course of conduct. It is said that when he
returned from exile, he found that his church was presided over by an Arian
bishop, and that scarcely fifty inhabitants of the city had submitted to the
control of this new bishop. Eulalius, desiring unity above all other considerations,
offered to take part with the Arian bishop in the government of the church,
and expressly agreed to allow him the precedence. But as the Arian would not
comply with this proposition, it was not long before he found himself deserted
by the few who had followed him, and who went over to the other party.

CHAP. III.-- CONCERNING ST. MELETIUS AND PAULINUS, BISHOP OF ANTIOCH. THEIR
OATH RESPECTING THE EPISCOPAL SEE.

IN consequence of this law, Meletius returned about this period to Antioch
in Syria; and his presence gave rise to great contention among the people.
(1) Paulinus, whom Valens, from veneration for his piety, had not ventured
to banish, was still alive. The partisans of Meletius, therefore, proposed
his association with Paulinus, who condemned the ordination of Meletius, because
it had been conferred by Arian bishops; and yet the supporters of Meletius
went forward by force into the work they had devised; for they were not few
in number, and so placed Meletius on the episcopal throne in one of the suburban
churches. The mutual animosity of the two parties increased, and sedition was
expected, had not a remarkable plan for the restoration of concord prevailed.
For it seemed best, to take oaths from those who were considered elegible,
or who were expected to occupy the episcopal see of that place. Of these there
were five besides Flavian. These promised that they would neither strive for,
nor accept the episcopate should an ordination take place among them during
the life of Paulinus and Meletius, and that in the event of the decease of
either of these great men, the other alone should succeed to the bishopric.
On their ratifying this promise with oaths, unanimity was restored among almost
all the people; a few of the Luciferites still diverged because Meletius had
been ordained by heretics. On the termination of this contest, Meletius proceeded
to Constantinople, where many other bishops had assembled together to deliberate
on the necessity of translating Gregory from the bishopric of Nazianzen to
that of this city.

CHAP. IV. --REIGN OF THEODOSIUS THE GREAT; HE WAS INITIATED INTO DIVINE BAPTISM
BY ASCHOLIUS, BISHOP OF THESSALONICA. THE LETTERS HE ADDRESSED TO THOSE WHO
DID NOT HOLD THE DEFINITION OF THE COUNCIL OF NICE.

AS Gaul
was about this period infested by, the incursions of the Alemanni, (2) Gratian
returned
to his paternal
dominions, which he had reserved for himself
and his brother, when he bestowed the government of Illyria and of the Eastern
provinces upon Theodosius. He effected his purpose with regard to the barbarians;
and Theodosius was equally successful against the tribes from the banks of
the Ister; he defeated them, compelled them to sue for peace, and, after accepting
hostages from them, proceeded to Thessalonica. He fell ill while in this city,
and after receiving instruction from Ascholius, the bishop, he was initiated,
and was soon after restored to health. The parents of Theodosius were Christians,
and were attached to the Nicene doctrines; he was pleased with Ascholius, who
maintained the same doctrines, and was, in a word, endowed with every virtue
of the priesthood. He also rejoiced at finding that the Arian heresy had not
been participated in by Illyria. (3) He inquired concerning the religious sentiments
which were prevalent in the other provinces, and ascertained that, as far as
Macedonia, (4) all the churches were like minded, and all held that equal homage
ought to be rendered to God the Word, and to the Holy Ghost, as to God the
Father; but that towards the East, and particularly at Constantinople, the
people were divided into many different heresies. Reflecting that it would
be better to propound his own religious views to his subjects, so as not to
appear to be using force by commanding the unwilling subject to worship contrary
to his judgment, Theodosius enacted a law at Thessalonica, which he caused
to be published at Constantinople, well knowing that the rescript would speedily
become public to all the other cities, if issued from that city, which is as
a citadel of the whole empire. He made known by this law his intention of leading
all his subjects to the reception of that faith which Peter, the chief of the
apostles, had, from the beginning, preached to the Romans, and which was professed
by Damasus, bishop of Rome, and by Peter, bishop of Alexandria. He enacted
(5) that the title of "Catholic Church" should be exclusively confined
to those who rendered equal homage to the Three Persons of the Trinity, and
that those individuals who entertained opposite opinions should be treated
as heretics, regarded with contempt, and delivered over to punishment.

CHAP.
V.--GREGORY, THE THEOLOGIAN, RECEIVES FROM THEODOSIUS THE GOVERNMENT OF THE
CHURCHES.EXPULSION
OF DEMOPHILUS,
AND OF ALL WHO DENY THAT THE SON IS "CON-SUBSTANTIAL" WITH
THE FATHER.

SOON after
the enactment of this law, Theodosius went to Constantinople. (6) The Arians,
under the
guidance
of Demophilus, still retained possession of
the churches. Gregory of Nazianzen presided over those who maintain the "consubstantiality" of
the Holy Trinity, and assembled them together in a little dwelling, which had
been altered into the form of a house of prayer, by those who held the same
opinions and had a like form of worship. It subsequently became one of the
most conspicuous in the city, and is so now, not only for the beauty and number
of its structures, but also for the advantages accruing to it from the visible
manifestations of God. For the power of God was there manifested, and was helpful
both in waking visions and in dreams, often for the relief of many diseases
and for those afflicted by some sudden transmutation in their affairs. The
power was accredited to Mary, the Mother of God, the holy virgin, for she does
manifest herself in this way. The name of Anastasia was given to this church,
because, as I believe, the Nicene doctrines which were fallen into disuse in
Constantinople, and, so to speak, buried by reason of the power of the heterodox,
arose from the dead and were again quickened through the discourses of Gregory;
or, as I have heard, some affirm with assurance that one day, when the people
were met together for worship in this edifice, a pregnant woman fell from the
highest gallery, and was found dead on the spot; but that, at the prayer of
the whole congregation, she was restored to life, and she and the infant were
saved. On account of the occurrence of this divine marvel, the place, as some
assert, obtained its name.

The emperor
sent to command Demophilus to conform to the doctrines of Nicaea, and to
lead the people
to embrace
the same sentiments or else to vacate the
churches. Demophilus assembled the people, acquainted them with the imperial
edict, and informed them that it was his intention to hold a church the next
day without the walls of the city, in accordance, he said, with the Divine
law, which commands us when we are persecuted in one city to "flee unto
another.'' (1) From that day he always held church without the city with Lucius,
who was formerly the bishop of the Arians at Alexandria; and who, after having
been expelled, as above related, from that city, fled to Constantinople and
fixed his residence there. When Demophilus and his followers had quitted the
church, the emperor entered therein and engaged in prayer; and from that period
those who maintained the consubstantiality of the Holy Trinity held possession
of the houses of prayer. These events occurred in the fifth year of the consulate
of Gratian, and in the first of that of Theodosius, and after the churches
had been during forty years m the hands of the Arians.

CHAP. VI. -- CONCERNING THE ARIANS; AND FURTHER, THE SUCCESS OF EUNOMIUS.
BOLDNESS OF ST. AMPHILOCHIUS TOWARD THE EMPEROR.

THE Arians, who were still very strong in point of numbers, (2) and who, through
the protection formerly granted by Constantius and Valens, were still convening
without fear, and discoursing publicly concerning God and the Divine nature,
now determined upon making an attempt to gain over the emperor to their party,
through the intervention of individuals of their sect who held appointments
at court; and they entertained hopes of succeeding in this project, as well
as they had succeeded in the case of Constantius. These machinations excited
great anxiety and fear among the members of the Catholic Church; but the chief
cause of their apprehension was the reasoning power of Eunomius. It appears
that, during the reign of Valens, Eunomius had some dispute with his own clergy
at Cyzicus, and had in consequence seceded from the Arians, and retired to
Bithynia, near Constantinople. Here multitudes resorted to him; some also gathered
from different quarters, a few with the design of testing his principles, and
others merely from the desire of listening to his discourses. His reputation
reached the ears of the emperor, who would gladly have held a conference with
him. But the Empress Flacilla (3) studiously prevented an interview from taking
place between them; for she was the most faithful guard of the Nicene doctrines,
and feared least Eunomius might, by his powers of disputation, induce a change
in the sentiments of the emperor.

In the
meantime, while these intrigues were being carried on by each party, it is
said that the
bishops then residing
in Constantinople went to the emperor,
to render him the customary salutations. An old priest from a city of little
note, (4) and who was simple and unworldly, yet well instructed in Divine subjects,
formed one of this party. The rest saluted the emperor with uncovered head
and very reverently. The aged priest greeted him in the same form; but, instead
of rendering equal honor to the prince, who was seated beside his father, the
old priest approached him, patted him familiarly, and called him his dear child.
The emperor was incensed and enraged at the indignity offered to his son, in
that he had not been accorded like honor; and commanded that the old man should
be thrust from his presence with violence. While being pushed away, hither
and thither, however, the old priest turned around and exclaimed, "Reflect,
O emperor, on the wrath of the Heavenly Father against those who do not honor
His Son as Himself, and who have the audacity to assert that the Son is inferior
to the Father." The emperor felt the force of this observation, recalled
the priest, apologized to him for what had occurred, and confessed that he
had spoken the truth. The emperor was henceforward less disposed to hold intercourse
with heretics, and he prohibited contests and assemblies in the markets. He
made it dangerous to hold discussions of this kind about the substance and
nature of God, by enacting a law, and defining the punishments in this matter.
(1)

CHAP. VII. -- CONCERNING THE SECOND HOLY GENERAL COUNCIL, AND THE PLACE AND
CAUSE OF ITS CONVENTION. ABDICATION OF GREGORY THE THEOLOGIAN.

THE emperor soon after convened a council of orthodox bishops, for the purpose
of confirming the decrees of Nicaea, and of electing a bishop to the vacant
see of Constantinople. (2) He likewise summoned the Macedonians to this assembly;
for as their doctrines differed but little from those of the Catholic Church,
he judged that it would be easy to effect a reunion with them. About a hundred
and fifty bishops who maintained the consubstantiality of the Holy Trinity,
were present at this council, as likewise thirty-six of the Macedonian bishops,
chiefly from the cities of the Hellespont; of whom the principal were Eleusius,
bishop of Cyzicus, and Marcian, bishop of Lampsacus. The other party was under
the guidance of Timothy, who had succeeded his brother Peter in the see of
Alexandria; of Meletius, bishop of Antioch, who had repaired to Constantinople
a short time previously, on account of the election of Gregory, and of Cyril,
bishop of Jerusalem, who had at this period renounced the tenets of the Macedonians
which he previously held. Ascholius, bishop of Thessalonica, Diodorus, bishop
of Tarsus, and Acacius, bishop of Berea, were also present at the council.
These latter unanimously maintained the decrees of Nicaea, and urged Eleusius
and his partisans to conform to these sentiments, reminding them, at the same
time, of the embassy they had formerly deputed to Liberius, and of the confession
they conveyed to him through the medium of Eustathius, Silvanus, and Theophilus,
as has been narrated. The Macedonians, however, declared openly that they would
never admit the Son to be of the same substance as the Father, whatever confession
they might formerly have made to Liberius, and immediately withdrew. They then
wrote to those of their adherents in every city, exhorting them not to conform
to the doctrines of Nicaea.

The bishops who remained at Constantinople now turned their attention to the
election of a prelate to the see of that city. It is said that the emperor,
from profound admiration of the sanctity and eloquence of Gregory, judged that
he was worthy of this bishopric, and that, from reverence of his virtue, the
greater number of the Synod was of the same opinion. Gregory at first consented
to accept the presidency of the church of Constantinople; but afterwards, on
ascertaining that some of the bishops, particularly those of Egpyt, objected
to the election, he withdrew his consent. For my part, this wisest of men is
worthy of admiration, not only for universal qualifications, but not the least
for his conduct under the present circumstances. His eloquence did not inspire
him with pride, nor did vainglory lead him to desire the control of a church,
which he had received when it was no longer in danger. He surrendered his appointment
to the bishops when it was required of him, and never complained of his many
labors, or of the dangers he had incurred in the suppression of heresies. Had
he retained possession of the bishopric of Constantinople, it would have been
no detriment to the interests of any individual, as another bishop had been
appointed in his stead at Nazianzen. But the council, in strict obedience to
the laws of the fathers and ecclesiastical order, withdrew from him, with his
own acquiescence, the deposit which had been confided to him, without making
an exception in favor of so eminent a man. The emperor and the priests therefore
proceeded to the election of another bishop, which they regarded as the most
important affair then requiring attention; and the emperor was urgent that
diligent investigations might be instituted, so that the most excellent and
best individual might be intrusted with the high-priesthood of the great and
royal city. The council, however, was divided in sentiment; for each of the
members desired to see one of his own friends ordained over the church.

CHAP. VIII. -- ELECTION OF NECTARIUS TO THE SEE OF CONSTANTINOPLE; HIS BIRTHPLACE
AND EDUCATION.

A CERTAIN man of Tarsus in Cilicia, of the illustrious order of senator, was
at this period residing at Constantinople. (3) Being about to return to his
own country, he called upon Diodorus, bishop of Tarsus, to inquire whether
he had any letters to send by him. Diodorus was fully intent upon the ordination,
which was the subject then engrossing universal attention of the men. He had
no sooner seen Nectarius than he considered him worthy of the bishopric, and
straightway determined this in his own mind as he reflected on the venerable
age of the man, his form so befitting a priest, and the suavity of his manners.
He conducted him, as if upon some other business, to the bishop of Antioch,
and requested him to use his influence to procure this election. The bishop
of Antioch derided this request, for the names of the most eminent men had
already been proposed for consideration. He, however, called Nectarius to him,
and desired him to remain for a short time with him. Some time after, the emperor
commanded the priests to draw up a list of the names of those whom they thought
worthy of the ordination, reserving to himself the right of choosing any one
of those whose names were thus submitted to him. All the bishops complied with
this mandate; and, among the others, the bishop of Antioch wrote down the names
of those whom he proposed as candidates for the bishopric, and, at the end
of his list, from consideration for Diodorus, he inserted the name of Nectarius.
The emperor read the list of those inscribed and stopped at the name of Nectarius
at the end of the document, on which he placed his finger, and seemed for some
time lost in reflection; ran it up to the beginning, and again went through
the whole, and chose Nectarius. This nomination excited great astonishment
and all the people were anxious to ascertain who Nectarius was, his manner
of life, and birthplace. When they heard that he had not been initiated their
amazement was increased at the decision of the emperor. I believe that Diodorus
himself was not aware that Nectarius had not been baptized; for, had he been
acquainted with this fact, he would not have ventured to give his vote for
the priesthood to one uninitiated. It appears reasonable to suppose, that on
perceiving that Nectarius was of advanced age, he took it for granted that
he had been initiated long previously. But these events did not take place
without the interposition of God. For when the emperor was informed that Nectarius
had not been initiated, he remained of the same opinion, although opposed by
many priests. When at last, consent had been given to the imperial mandate,
Nectarius was initiated, and while yet clad in his initiatory robes, was proclaimed
bishop of Constantinople by the unanimous voice of the Synod. Many have conjectured
that the emperor was led to make this election by a Divine revelation. I shall
not decide whether this conjecture be true or false; but I feel convinced,
when I reflect on the extraordinary circumstances attending this ordination,
that the events were not brought about without the Divine strength; and that
God led this mild and virtuous and excellent man into the priesthood. Such
are the details which I have been able to ascertain concerning the ordination
of Nectarius.

CHAP. IX. -- DECREES OF THE SECOND GENERAL COUNCIL. MAXIMUS, THE CYNICAL PHILOSOPHER.

AFTER these transactions, Nectarius and the other priests assembled together,
(1) and decreed that the faith established by the council of Nicaea should
remain dominant, and that all heresies should be condemned; that the churches
everywhere should be governed according to the ancient canons; that each bishop
should remain in his own church, and not go elsewhere under any light pretext;
or, without invitation, perform ordinations in which he had no right to interfere,
as had frequently been the case in the Catholic Church during the times of
persecution. They likewise decreed that the affairs of each church should be
subjected to the investigation and control of a council of the province; and
that the bishop of Constantinople should rank next in point of precedence to
the bishop of Rome, as occupying the see of New Rome; for Constantinople was
not only already favored with this appellation, but was also in the enjoyment
of many privileges, -- such as a senate of its own, and the division of the
citizens into ranks and orders; it was also governed by its own magistrates,
and possessed contracts, laws, and immunities in equal degree with those of
Rome in Italy.

The council also decreed that Maximus had not been nor was now a bishop; and
that those individuals whom he had ordained were not of the clergy; and that
all that had been done by him, or in his name, was null and void. Maximus was
a native of Alexandria, and, by profession, a cynical philosopher. He was zealously
attached to the Nicene doctrines, and had been secretly ordained bishop of
Constantinople by bishops who had assembled in that city from Egypt.

Such were the decrees of the council. They were confirmed by the emperor,
who enacted (2) that the faith established at Nicaea should be dominant, and
that the churches everywhere should be placed in the hands of those who acknowledged
one and the same Godhead in the hypostasis of three Persons of equal honor
and of equal power; namely, the Father, the Son, and the Holy Ghost. To designate
them still more precisely, the emperor declared that he referred to those who
held communion with Nectarius, at Constantinople, and with Timothy, bishop
of Alexandria, in Egypt; in the churches of the East with Diodorus, bishop
of Tarsus, and in Syria with Pelagius, bishop of Laodicea and in Asia with
Amphilochius, president of the churches in Iconium; to those in the cities
by the Pontus, from Bithynia to Armenia, who held communion with Helladius,
bishop of the church of Caesarea in Cappadocia; with Gregory, bishop of Nyssa;
and with Otreinus, bishop of Melitine; and to the cities of Thrace and Scythia,
who held communion with Terentius, bishop of Tomi, and with Martyrius, bishop
of Marcianopolis. The emperor was personally acquainted with all these bishops,
and had ascertained that they governed their respective churches wisely and
piously. After these transactions, the council was dissolved, and each of the
bishops returned homewards.

CHAP. X. -- CONCERNING MARTYRIUS OF CILICIA. TRANSLATION OF THE REMAINS OF
ST. PAUL THE CONFESSOR, AND OF MELETIUS, BISHOP OF ANTIOCH.

NECTARIUS
made himself acquainted with the routine of sacerdotal ceremonies under the
instruction
of Cyriacus,
(1) bishop of Adana, whom he had requested
Diodorus, bishop of Tarsus, to leave with him for a short period. Nectarius
also retained several other Cilicians with him, amongst whom was Martyrius,
his physician, who had been a witness of the irregularities of his youth. Nectarius
was desirous of ordaining him deacon; but Martyrius refused the honor under
the plea of his own unworthiness of such a divine service, and called upon
Nectarius himself to witness as to the course of his past life. To this Nectarius
replied as follows: "Although I am now a priest, do you not know that
my past career was a more guilty one than yours, inasmuch as you were but an
instrument in my numerous profligacies?" "But you, O blessed one," replied
Martyrius, "were cleansed by baptism, and were then accounted worthy of
the priesthood. Both these ordinances are appointed by the Divine law for purification
from sin, and it seems to me that you now differ in no respect from a new-born
infant; but I long ago received holy baptism, and have since continued in the
same abusive course." It was under this plea that he excused himself from
receiving ordination; and I commend the man for his refusal, and therefore
would give him a part in my history.

The Emperor Theodosius, on being informed of various events connected with
Paul, (2) formerly bishop of Constantinople, caused his body to be removed
to the church erected by Macedonius, his enemy, and buried there. This temple
is a spacious and most distinguished edifice, and is still named after Paul.
Hence many persons who are ignorant of the facts of the case, particularly
women and the mass of the people, imagine that Paul, the apostle, is interred
therein. The remains of Meletius were at the same time conveyed to Antioch,
and deposited near the tomb of Babylas the martyr. It is said that through
every public way, by the command of the emperor, the relics were received within
the walls in every city, contrary to Roman custom, and were honored with singing
of psalms antiphonally in such places, until they were transferred to Antioch.

CHAP. XI. -- ORDINATION OF FLAVIAN AS BISHOP OF ANTIOCH, AND SUBSEQUENT OCCURRENCES
ON ACCOUNT OF THE OATH.

AFTER the pompous interment of the remains of Meletius, Flavian was ordained
in his stead, and that, too, in direct violation of the oath he had taken;
(3) for Paulinus was still alive. This gave rise to fresh troubles in the church
of Antioch. Many persons refused to maintain communion with Flavian, and held
their church apart with Paulinus. Even the priests differed among themselves
on this subject. The Egyptians, Arabians, and Cypriots were indignant at the
injustice that had been manifested towards Paulinus. On the other hand, the
Syrians, the Palestinians, the Phoenicians, and the greater part of Armenia,
Cappadocia, Galatia, and Pontus, sided with Flavian. The bishop of Rome, and
all the Western priests, regarded the conduct of Flavian with the utmost displeasure.
They addressed the customary epistles, called synodical, to Paulinus as bishop
of Antioch, and took no notice of Flavian. They also withdrew from communion
with Diodorus, bishop of Tarsus, and Acacius, bishop of Berea, because they
had ordained Flavian. (4) To take further cognizance of the affair, the Western
bishops and the Emperor Gratian wrote to the bishops of the East, and summoned
them to attend a council in the West.

CHAP.XII. -- PROJECT OF THEODOSIUS TO UNIFY ALL THE HERESIES. THE PROPOSITIONS
MADE BY AGELIUS AND SISINIUS, THE NOVATIANS. AT ANOTHER SYNOD, THE EMPEROR
RECEIVED THOSE ONLY WHO REPRESENT CONSUBSTANTIALITY; THOSE WHO HELD A DIFFERENT
VIEW HE EJECTED FROM THE CHURCHES.

ALTHOUGH
all the houses of prayer were at this period in the possession of the Catholic
Church, many
troubles
occurred in various parts of the empire,
instigated by the Arians. (1) The Emperor Theodosius, therefore, soon after
the council above mentioned, again summoned together the presidents of the
sects which were flourishing, in order that they might either bring others
to their own state of conviction on disputed topics, or be convinced themselves;
for he imagined that all would be brought to oneness of opinion, if a free
discussion were entered into, concerning ambiguous points of doctrine. The
council, therefore, was convened. This occurred in the year of the second consulate
of Merobaudes, and the first of Saturninus, and at the same period that Arcadius
was associated with his father in the government of the empire. Theodosius
sent for Nectarius, consulted with him concerning the coming Synod, and commanded
him to introduce the discussion of all questions which had given rise to heresies,
so that the church of the believers in Christ might be one, and might agree
on the doctrine according to which piety ought to be observed. When Nectarius
returned home, feeling anxious about the affair confided to him, he made known
the mandate of the emperor to Agelius, the president of the church of the Novatians,
who held the same religious sentiments as himself. Agelius proved the virtue
of his life by works, but was unaccustomed to the finesse and deception of
words; he therefore proposed as a substitute, one of his readers, by name Sisinius,
who afterwards succeeded him as bishop, a man who could see what was practical,
and could debate, if that were necessary. Sisinius possessed powers of intellect
and of expression; he had an accurate knowledge of the interpretation of the
Holy Scriptures, and was well acquainted with profane and with ecclesiastical
literature. He proposed that all disputation with the heterodox, as being a
fruitful source of contention and war, should be avoided; but recommended that
inquiries should rather be instituted, as to whether the heretics admitted
the testimony of the expositors and teachers of the sacred words, who lived
before the Church was rent in division. "If they reject the testimony
of these great men," said he, "they will be condemned by their own
followers; but if they admit their authority as being adequate to resolve ambiguous
points of doctrine, we will produce their books." For Sisinius was well
aware that, as the ancients recognized the Son to be eternal like the Father,
they had never presumed to assert that He had had an origin from some beginning.
This suggestion received the approbation of Nectarius, and afterwards of the
emperor; and investigations were set on foot as to the opinions entertained
by heretics concerning the ancient interpreters of Scripture. As it was found
that the heretics professed to hold these early writers in great admiration,
the emperor asked them openly whether they would defer to the authority of
the aforesaid on controverted topics, and test their own doctrines by the sentiments
propounded in those works. This proposition excited great contention among
the leaders of the various heretical sects, for they did not all hold the same
view about the books of the ancients; the emperor knew that they were convicted
by the debates over their own words alone, and withdrew the proposition. He
blamed them for their opinion, and commanded each party to draw up a written
exposition of its own creed. On the day appointed for the presentation of these
documents, Nectarius and Agelius appeared at the palace, as representatives
of those who maintain the consubstantiality of the Holy Trinity; Demophilus,
the Arian president, came forward as the deputy of the Arians; Eunomius represented
the Eunomians; and Eleusius, bishop of Cyzicus, appeared for the sectarians
denominated Macedonians. The emperor, after receiving their formularies, expressed
himself in favor of that one alone in which consubstantiality of the Trinity
was recognized, and destroyed the others. The interests of the Novatians were
not affected by this transaction, for they held the same doctrines as the Catholic
Church concerning the Divine nature. The members of the other sects were indignant
with the priests for having entered into unwise disputations in the presence
of the emperor. Many renounced their former opinions, and embraced the authorized
form of religion. The emperor enacted a law, prohibiting heretics from holding
churches, from giving public instructions in the faith, and from conferring
ordination on bishops or others. (2) Some of the heterodox were expelled from
the cities and villages, while others were disgraced and deprived of the privileges
enjoyed by other subjects of the empire. Great as were the punishments adjudged
by the laws against heretics, they were not always carried into execution,
for the emperor had no desire to persecute his subjects; he only desired to
enforce uniformity of view about God through the medium of intimidation. Those
who voluntarily renounced heretical opinions received commendation from him.

CHAP. XIII. -- MAXIMUS THE TYRANT. CONCERNING THE OCCURRENCES BETWEEN THE
EMPRESS JUSTINA AND ST. AMBROSE. THE EMPEROR GRATIAN WAS KILLED BY GUILE. VALENTINIAN
AND HIS-MOTHER FLED TO THEODOSIUS IN THESSALONICA.

AS the Emperor Gratian was at this period occupied with a war against the
Alamanni, (1) Maximus quitted Britain, with the design of usurping the imperial
power. Valentinian was then residing in Italy, but as he was a minor, the affairs
of state were transacted by Probus, a praetorian prefect, who had formerly
been consul.

Justina, the mother of the emperor, having espoused the Arian heresy, persecuted
Ambrose, bishop of Milan, and disquieted the churches by her efforts to introduce
alterations in the Nicene doctrines, and to obtain the predominance of the
form of belief set forth at Ariminum. She was incensed against Ambrose because
he strenuously opposed her attempts at innovation, and she represented to her
son that he had insulted her. Valentinian believed this calumny, and, determined
to avenge the supposed wrongs of his mother, he sent a party of soldiers against
the church. On their reaching the temple, they forced their way into the interior,
arrested Ambrose, and were about to lead him into exile at that very moment,
when the people assembled in crowds at the church, and evinced a resolution
to die rather than submit to the banishment of their priest. Justina was still
further incensed at this occurrence; and with a view of enforcing her project
by law, she sent for Menivolus, (2) one of the legal secretaries, and commanded
him to draw up, as quickly as possible, an edict confirmatory of the decrees
of Ariminum. Menivolus, being firmly attached to the Catholic Church, refused
to write the document, and the empress tried to bribe him by promises of greater
honors. He still, however, refused compliance, and, tearing off his belt, he
threw it at the feet of Justina, and declared that he would neither retain
his present office, nor accept of promotion, as the reward of impiety. As he
remained firm in his refusal, others were intrusted with the compilation of
the law. By this law, all who conformed to the doctrines set forth at Ariminum
and ratified at Constantinople were exhorted to convene boldly; and it was
enacted that death should be the punishment of those who should hinder or be
running counter to this law of the emperor.

While the mother of the emperor was planning the means of carrying this cruel
law into execution, intelligence was brought of the murder of Gratian, through
the treachery of Andragathius, the general of Maximus. Andragathius obtained
possession of the imperial chariot, and sent word to the emperor that his consort
was traveling towards his camp. Gratian, who was but recently married and youthful,
as well as passionately attached to his wife, hastened in- cautiously across
the river, and in his anxiety to meet her fell without forethought into the
hands of Andragathius; he was seized, and, in a little while, put to death.
He was in the twenty-fourth year of his age, and had reigned fifteen years.
This calamity quieted Justina's wrath against Ambrose.

Maximus, in the meantime, raised a large army of Britons, neighboring Gauls,
Celts, and other nations, and marched into Italy. The pretext which he advanced
for this measure was, that he desired to prevent the introduction of innovations
in the ancient form of religion and of ecclesiastical order; but he was in
reality actuated by the desire of dispelling any suspicion that might have
been excited as to his aspirations after tyranny. He was watching and intriguing
for the imperial rule in such a way that it might appear as if he had acquired
the Roman government by law, and not by force. Valentinian was compelled by
the exigencies of the times to recognize the symbols of his rule; but soon
after, in fear of suffering, fled with his mother Justina, and Probus, the
praetorian prefect in Italy, to Thessalonica.

CHAP. XIV. -- BIRTH OF HONORIUS. THEODOSIUS LEAVES ARCADIUS AT CONSTANTINOPLE,
AND PROCEEDS TO ITALY. SUCCESSION OF THE NOVATIAN AND OTHER PATRIARCHS. AUDACITY
OF THE ARIANS, THEODOSIUS, AFTER DESTROYING THE TYRANT, CELEBRATES A MAGNIFICENT
TRIUMPH IN ROME.

WHILE Theodosius was making preparations for a war against Maximus, his son
Honorius was born. (3) On the completion of these warlike preparations, he
left his son Arcadius to govern at Constantinople, and proceeded to Thessalonica,
where he received Valentinian. He refused either to dismiss openly, or to give
audience to the embassy sent by Maximus, but continued his journey at the head
of his troops towards Italy.

About
this period, Agelius, bishop of the Novatians at Constantinople, feeling
his end approaching, nominated
Sisinius, one of the presbyters of his church,
as his successor. The people, however, murmured that the preference had not
rather been given to Marcian, who was noted on account of his piety, and Agelius
therefore ordained him, and addressed the people who were assembled in the
church in the following words: "After me you shall have Mar-clan for your
bishop, and after him, Sisinius." Agelius died soon after he had uttered
these words. He had governed his church forty years with the greatest approbation
from his own heretical party; and some assert that during the times of Pagan
persecution, he had openly confessed the name of Christ.

Not long after Timothy and Cyril died; Theophilus succeeded to the see of
Alexandria, and John to that of Jerusalem. Demophilus, leader of the Arians
at Constantinople, likewise died and was succeeded by Marinus of Thrace; but
he was superseded by Dorotheus, who soon after arrived from Antioch in Syria,
and who was considered by his sect to be better qualified for the office than
Marinus.

Theodosius, having in the meantime entered Italy, various conflicting reports
were spread as to the success of his arms. It was rumored among the Arians
that the greater part of his army had been cut to pieces in battle, and that
he himself had been captured by the tyrant; and assuming this report to be
true, these sectarians became bold and ran to the house of Nectarius and set
it on fire, from indignation at the power which the bishop had obtained over
the churches. The emperor, however, carried out his purpose in the war, for
the soldiers of Maximus, impelled by fear of the preparations against them,
or treachery, seized and slew the tyrant. Andragathius, the murderer of Gratian,
no sooner heard of the death of Maximus, than he leaped into the river with
his armor, and perished. The war having been thus terminated, and the death
of Gratian avenged, Theodosius, accompanied by Valentinian, celebrated a triumph
in Rome, and restored order in the churches of Italy, for the Empress Justina
was dead.

CHAP. XV. -- FLAVIAN AND EVAGRIUS, BISHOPS OF ANTIOCH. THE EVENTS AT ALEXANDRIA
UPON THE DESTRUCTION OF THE TEMPLE OF DIONYSUS. THE SERAPEUM AND THE OTHER
IDOLATROUS TEMPLES WHICH WERE DESTROYED.

PAULINUS, (1) bishop of Antioch, died about this period, and those who had
been convened into a church with him persisted in their aversion to Flavian,
although his religious sentiments were precisely the same as their own, because
he had violated the oath he had formerly made to Meletius. They, therefore,
elected Evagrius as their bishop. Evagrius did not long survive this appointment,
and although Flavian prevented the election of another bishop, those who had
seceded from communion with him, still continued to hold their assemblies apart.

About this period, the bishop of Alexandria, to whom the temple of Dionysus
had, at his own request, been granted by the emperor, converted the edifice
into a church. The statues were removed, the adyta were exposed; and, in order
to cast contumely on the pagan mysteries, he made a procession for the display
of these objects; the phalli, and whatever other object had been concealed
in the adyta which really was, or seemed to be, ridiculous, he made a public
exhibition of. The pagans, amazed at so unexpected an exposure, could not suffer
it in silence, but conspired together to attack the Christians. They killed
many of the Christians, wounded others, and seized the Serapion, a temple which
was conspicuous for beauty and vastness and which was seated on an eminence.
This they converted into a temporary citadel; and hither they conveyed many
of the Christians, put them to the torture, and compelled them to offer sacrifice.
Those who refused compliance were crucified, had both legs broken, or were
put to death in some cruel manner. When the sedition had prevailed for some
time, the rulers came and urged the people to remember the laws, to lay down
their arms, and to give up the Serapion. There came then Romanus, the general
of the military legions in Egpyt; and Evagrius was the prefect of Alexandria.
(2) As their efforts, however, to reduce the people to submission were utterly
in vain, they made known what had transpired to the emperor. Those who had
shut themselves up in the Serapion prepared a more spirited resistance, from
fear of the punishment that they knew would await their audacious proceedings,
and they were further instigated to revolt by the inflammatory discourses of
a man named Olympius, attired in the garments of a philosopher, who told them
that they ought to die rather than neglect the gods of their fathers. Perceiving
that they were greatly dispirited by the destruction of the idolatrous statues,
he assured them that such a circumstance did not warrant their renouncing their
religion; for that the statues were composed of corruptible materials, and
were mere pictures, and therefore would disappear; whereas, the powers which
had dwelt within them, had flown to heaven. By such representations as these,
he retained the multitude with him in the Serapion.

When the emperor was informed of these occurrences, he declared that the Christians
who had been slain were blessed, inasmuch as they had been admitted to the
honor of martyrdom, and had suffered in defense of the faith. He offered free
pardon (3) to those who had slain them, hoping that by this act of clemency
they would be the more readily induced to embrace Christianity; and he commanded
the demolition of the temples in Alexandria which had been the cause of the
popular sedition. It is said that, when this imperial edict was read in public,
the Christians uttered loud shouts of joy, because the emperor laid the odium
of what had occurred upon the pagans. The people who were guarding the Serapion
were so terrified at hearing these shouts, that they took to flight, and the
Christians immediately obtained possession of the spot, which they have retained
ever since. I have been informed that, on the night preceding this occurrence,
Olympius heard the voice of one singing hallelujah in the Serapion. The doors
were shut and everything was still; and as he could see no one, but could only
hear the voice of the singer, he at once understood what the sign signified;
and unknown to any one he quitted the Serapion and embarked for Italy. It is
said that when the temple was being demolished, some stones were found, on
which were hieroglyphic characters in the form of a cross, which on being submitted
to the inspection of the learned, were interpreted as signifying the life to
come. (1) These characters led to the conversion of several of the pagans,
as did likewise other inscriptions found in the same place, and which contained
predictions of the destruction of the temple. It was thus that the Serapion
was taken, and, a little while after, converted into a church; it received
the name of the Emperor Arcadius.

There were still pagans in many cities, who contended zealously in behalf
of their temples; as, for instance, the inhabitants of Petraea and of Areopolis,
in Arabia; of Raphi and Gaza, in Palestine; of Heriopolis in Phoenicia; and
of Apamea, on the river Axius, in Syria. I have been informed that the inhabitants
of the last-named city often armed the men of Galilee and the peasants of Lebanon
in defense of their temples; and that at last, they even carried their audacity
to such a height, as to slay a bishop named Marcellus. This bishop had commanded
the demolition of all the temples in the city and villages, under the supposition
that it would not be easy otherwise for them to be converted from their former
religion. Having heard that there was a very spacious temple at Aulon, a district
of Apamea, he repaired thither with a body of soldiers and gladiators. He stationed
himself at a distance from the scene of conflict, beyond the reach of the arrows;
for he was afflicted with the gout, and was unable to fight, to pursue, or
to flee. Whilst the soldiers and gladiators were engaged in the assault against
the temple, some pagans, discovering that he was alone, hastened to the place
where he was separated from the combat; they arose suddenly and seized him,
and burnt him alive. The perpetrators of this deed were not then known, but,
in course of time, they were detected, and the sons of Marcellus determined
upon avenging his death. The council of the province, however, prohibited them
from executing this design, and declared that it was not just that the relatives
or friends of Marcellus should seek to avenge his death; when they should rather
return thanks to God for having accounted him worthy to die in such a cause.

CHAP. XVI. -- IN WHAT MANNER, AND FROM WHAT CAUSE, THE FUNCTIONS OF THE PRESBYTER,
APPOINTED TO PRESIDE OVER THE IMPOSITION OF PENANCE, WERE ABOLISHED. DISSERTATION
ON THE MODE OF IMPOSING PENANCE.

NECTARIUS,
about this period, abolished the office of the presbyter whose duty it was
to pre- side
over the imposition
of penance; and this is the first
instance of the suppression of this office in the Church. (2) This example
was followed by the bishops of every region. Various accounts have been given
of the nature, the origin, and the cause of the abolition of this office. I
shall state my own views on the subject. Impeccability is a Divine attribute,
and belongs not to human nature; therefore God has decreed that pardon should
be extended to the penitent, even after many transgressions. As in supplicating
for pardon; it is requisite to confess the sin, it seems probable that the
priests, from the beginning, considered it irksome to make this confession
in public, before the whole assembly of the people. They therefore appointed
a presbyter, of the utmost sanctity, and the most undoubted prudence, to act
on these occasions; the penitents went to him, and confessed their transgressions;
and it was his office to indicate the kind of penance adapted to each sin,
and then when satisfaction had been made, to pronounce absolution. As the custom
of doing penance never gained ground among the Novatians, regulations of this
nature were of course unnecessary among them; but the custom prevailed among
all other heretics, and prevails even to the present day. It is observed with
great rigor by the Western churches, (3) particularly at Rome, where there
is a place appropriated to the reception of penitents, in which spot they stand
and mourn until the completion of the services, for it is not lawful for them
to take part in the mysteries; then they cast themselves, with groans and lamentations,
prostrate on the ground. The bishop conducts the ceremony, sheds tears, and
prostrates himself in like manner; and all the people burst into tears, and
groan aloud. Afterwards, the bishop rises first from the ground, and raises
up the others; he offers up prayer on behalf of the penitents, and then dismisses
them. Each of the penitents subjects himself in private to voluntary suffering,
either by fastings, by abstaining from the bath or from divers kinds of meats,
or by other prescribed means, until a certain period appointed by the bishop.
When the time arrives, he is made free from the consequences of his sin, and
assembles at the church with the people. The Roman priests have carefully observed
this custom from the beginning to the present time. In the church at Constantinople,
a presbyter was always appointed to preside over the penitents, until a lady
of the nobility made a deposition to the effect, that when she resorted as
a penitent to the presbyter, to fast and offer supplications to God, and tarried
for that purpose, in the church a rape had been committed on her person by
the deacon. Great displeasure was manifested by the people when this occurrence
was made known to them, on account of the discredit that would result to the
church; and the priests, in particular, were thereby greatly scandalized. Nectarius,
after much hesitation as to what means ought to be adopted, deposed the deacon;
and, at the advice of certain persons, who urged the necessity of leaving each
individual to examine himself before participating in the sacred mysteries,
he abolished the office of the presbyter presiding over penance. From that
period, therefore, the performance of penance fell into disuse; and it seems
to me, that extreme laxity of principle was thus substituted for the severity
and rigor of antiquity. Under the ancient system, I think, offences were of
rarer occurrence; for people were deterred from their commission, by the dread
of confessing them, and of exposing them to the scrutiny of a severe judge.
I believe it was from similar considerations, that the Emperor Theodosius,
who was always zealous in promoting the glory of the Church, issued a law,
(1) enacting that women should not be admitted into the ministry, unless they
had had children, and were upwards of sixty years of age, according to the
precept of the Apostle Paul. (2) By this law it was also decreed, that women
who had shaved their heads should be ejected from the churches; and that the
bishop by whom such women were admitted should be deposed from the bishopric.

CHAP. XVII. -- BANISHMENT OF EUNOMIUS BY THEODOSIUS THE GREAT. THEOPHRONIUS,
HIS SUCCESSOR; OF EUTYCHUS, AND OF DOROTHEUS, AND THEIR HERESIES; OF THOSE
CALLED PSATHYRIANS; DIVISION OF THE ARIANS INTO DIFFERENT PARTIES; THOSE IN
CONSTANTINOPLE WERE MORE LIMITED.

SUCH subjects as the above, however, are best left to the decision of individual
judgment.

The emperor,
about this period, condemned Eunomius to banishment. (3) This heretic had
fixed his
residence
in the suburbs of Constantinople, and held
frequent churches in private houses, where he read his own writings. He induced
many to embrace his sentiments, so that the sectarians, who were named after
him, became very numerous. He died not long after his banishment, and was interred
at Dacora, his birthplace, a village of Cappadocia, situated near Mount Argeus,
in the territory of Caesarea. Theophronius, who was also a native of Cappadocia,
and who had been his disciple, continued to promulgate his doctrines. Having
gotten a smattering, through the writings of Aristotle, he composed an introduction
to the study of the syllogisms in them, which he entitled "Exercises for
the Mind." But he afterwards engaged, I have understood, in many unprofitable
disputations, and soon ceased to confine himself to the doctrines of his master.
But being eager for new things, he endeavored to prove, from the terms which
are placed in the Sacred Scriptures, that though God foreknows that which is
not, and knows that which is, and remembers what has happened, he does not
always have that knowledge in the same manner with respect to the future and
present, and changes his knowledge of the past. As this hypothesis appeared
positively absurd to the Eunomians, they excommunicated him from their church;
and he constituted himself the leader of a new sect, called, after his name,
Theophronians. Not long after, Eutychus, one of the Eunomians, originated another
sect in Constantinople, to which his own name was given. For the question had
been proposed, as to whether the Son of God is or is not acquainted with the
last hour; and for its solution, the words of the evangelist were quoted, in
which it is stated that the day and hour are known only to the Father. (4)
Eutychus, however, contended that this knowledge belongs also to the Son, inasmuch
as He has received all things from the Father. The Eunomian presidents, having
condemned this opinion, he seceded from communion with them, and went to join
Eunomius in his place of banishment. A deacon, and some other individuals,
who had been dispatched from Constantinople to accuse Eutychus, and, if necessary,
to oppose him in argument, arrived first at the place of destination. When
Eunomius was made acquainted with the object of their journey, he expressed
himself in favor of the sentiments propounded by Eutychus; and, on his arrival,
prayed with him, although it was not lawful to pray with any one who travels
unprovided with letters written in sacred characters, attesting his being in
communion. Eunomius died soon after this contention; and the Eunomian president,
at Constantinople, refused to receive Eutychus into communion; for he antagonized
him from jealousy because he was not even of clerical rank, and because he
could not answer his arguments, and did not find it possible to solve his problems.
Eutychus, therefore, separated those who had espoused his sentiments into a
personal heresy. Many assert that he and Theophronius were the first who propounded
the peculiar views entertained by the Eunomians concerning divine baptism.
The above is a brief account of such details as I have been able to give in
order to afford a succinct knowledge of the causes which led the Eunomians
to be divided among themselves. I should be prolix were I to enter into further
particulars; and, indeed, the subject would be by no means an easy one to me,
since I have no such dialectic skill.

The following
question was, in the meantime, agitated among the Arians of Constantinople:
Prior
to the existence
of the Son (whom they regard as having
proceeded out of nothing), is God to be termed the Father? Dorotheus, who had
been summoned from Antioch to rule over them in the place of Marinus, was of
opinion that God could not have been called the Father prior to the existence
of the Son, because the name of Father has a necessary connection with that
of Son. Marinus, on the other hand, maintained that the Father was the Father,
even when the Son existed not; and he advanced this opinion either from conviction,
or else from the desire of contention, and from jealousy at the preference
that had been shown to Dorotheus in the Church. The Arians were thus divided
into two parties; Dorotheus and his followers retained possession of the houses
of prayer, while Marinus, and those who seceded with him, erected new edifices
in which to hold their own churches. The name "Psathyrians" and "Goths" were
given to the partisans of Marinus; Psathyrians, because Theoctistus, a certain
cake-vender (<greek>Yaquropplhz</greek>) was a zealous advocate
of their opinions; and Goths, because their sentiments were approved by Selinus,
bishop of that nation. Almost all these barbarians followed the instructions
of Selinus, and they gathered in churches with the followers of Marinus. The
Goths were drawn to Selinus particularly because he had formerly been the secretary
of Ulphilas, and had succeeded him as bishop. He was capable of teaching in
their churches, not only in the vernacular, but also in the Greek language.

Soon after a contest for precedency arose between Marinus and Agapius, whom
Marinus himself had ordained bishop over the Arians at Ephesus; and in the
quarrel which ensued, the Goths took the part of Agapius. It is said that many
of the Arian clergy of that city were so much irritated through the ambition
displayed by these two bishops, that they communed with the Catholic Church.
Such was the origin of the division of the Arians into two factions, -- a division
which still subsists; so that, in every city, they have separate churches.
The Arians at Constantinople, however, after a separation of thirty-five years,
were reconciled to each other by Plinthas, formerly a consul, (2) general of
the cavalry and infantry, a man possessed of great influence at court. To prevent
the revival of the former dissensions among them, the question which had been
the cause of the division was forbidden to be mooted. And these occurrences
took place later.

CHAP. XVIII. -- ANOTHER HERESY, THAT OF THE SABBATIANS, IS ORIGINATED BY THE
NOVATIANS. THEIR SYNOD IN SANGARUS. ACCOUNT IN GREATER DETAIL OF THE EASTER
FESTIVAL.

A DIVISION
arose during the same reign among the Novatians (2) concerning the celebration
of the
festival
of Easter, and from this dispute originated
another, called the Sabbatian. Sabbatius, who, with Theoctistus and Macarius,
had been ordained presbyter by Marcian, adopted the opinion of the co-presbyters,
who had been convened at Pazoucoma (3) during the reign of Valens, and maintained
that the feast of the Passover (Easter) ought to be celebrated by Christians
as by Jews. He seceded from the Church at first for the purpose of exercising
greater austerity, for he professed to adopt a very austere mode of life. He
also declared that one motive of his secession was, that many persons who participated
in the mysteries appeared to him to be unworthy of the honor. When, however,
his design of introducing innovations was detected, Marcian expressed his regret
at having ordained him, and, it is said, was often heard to exclaim that he
would rather have laid his hands upon thorns than upon the head of Sabbatius.
Perceiving that the people of his diocese were being rent into two factions,
Marcian summoned all the bishops of his own persuasion to Sangarus, a town
of Bithynia, near the seashore, not far from the city of Helenopolis. When
they had assembled, they summoned Sabbatius, and asked him to state the cause
of his grievance; and as he merely complained of the diversity prevailing in
regard to the feast, they suspected that he made this a pretext to disguise
his love of precedency, and made him declare upon oath that he would never
accept the episcopal office. When he had taken the required oath, all were
of the same opinion, and they voted to hold the church together, for the difference
prevailing in the celebration of the Paschal feast ought by no means to be
made an occasion for separation from communion and they decided that each individual
should be at liberty to observe the feast according to his own judgment. They
enacted a canon on the subject, which they styled the "Indifferent <greek>adiaforod</greek>)
Canon." Such were the transactions of the assembly at Sangarus. From that
period Sabbatius adhered to the usage of the Jews; and unless all happened
to observe the feast at the same time, he fasted, according to the custom,
but in advance, and celebrated the Passover with the usual prescriptions by
himself. He passed the Saturday, from the evening to the appointed time, in
watching and in offering up the prescribed prayers; and on the following day
he assembled with the multitude, and partook of the mysteries. This mode of
observing the feast was at first unnoticed by the people but as, in process
of time, it began to attract observation, and to become more generally known,
he found a great many imitators, particularly in Phrygia and Galatia, to whom
this celebration of the feast became a national custom. Eventually he openly
seceded from communion, and became the bishop of those who had espoused his
sentiments, as we shall have occasion to show in the proper place.

I am,
for my own part, astonished that Sabbatius and his followers attempted to
introduce this innovation.
The ancient Hebrews, as is related by Eusebius,
(1) on the testimony of Philo, Josephus, Aristobulus, and several others, offered
the sacrifices after the vernal equinox, when the sun is in the first sign
of the zodiac, called by the Greeks the Ram, and when the moon is in the opposite
quarter of the heavens, and in the fourteenth day of her age. Even the Novatians
themselves, who have studied the subject with some accuracy, declare that the
founder of their heresy and his first disciples did not follow this custom,
which was introduced for the first time by those who assembled at Pazoucoma;
and that at old Rome the members of this sect still observe the same practice
as the Romans, who have not deviated from their original usage in this particular,
the custom having been handed down to them by the holy apostles Peter and Paul.
Further, the Samaritans, who are scrupulous observers of the laws of Moses,
never celebrate this festival till the first-fruits have reached maturity;
they say it is, in the law, called the Feast of First-Fruits, and before these
appear, it is not lawful to observe the feast; and, therefore, necessarily
the vernal equinox must precede. Hence arises my astonishment that those who
profess to adopt the Jewish custom in the celebration of this feast, do not
conform to the ancient practice of the Jews. With the exception of the people
above mentioned, and the Quartodecimani of Asia, all heresies, I believe, celebrate
the Passover in the same manner as the Romans and the Egyptians. The Quartodecimani
are so called because they observe this festival, like the Jews, on the fourteenth
day of the moon, and hence their name. The Novatians observe the day of the
resurrection. They follow the custom of the Jews and the Quartodecimani, except
when the fourteenth day of the moon falls upon the first day of the week, in
which case they celebrate the feast so many days after the Jews, as there are
intervening days between the fourteenth day of the moon and the following Lord's
day. The Montanists, who are called Pepuzites and Phrygians, celebrate the
Passover according to a strange fashion which • they introduced. They
blame those who regulate the time of observing the feast according to the course
of the moon, and affirm that it is right to attend exclusively to the cycles
of the sun. They reckon each month to consist of thirty days, and account the
day after the vernal equinox as the first day of the year, which, according
to the Roman method of computation, would be called the ninth day before the
calends of April. It was on this day, they say, that the two great luminaries
appointed for the indication of times and of years were created. This they
prove by the fact that every eight years the sun and the moon meet together
in the same point of the heavens. The moon's cycle of eight years is accomplished
in ninety-nine months, and in two thousand nine hundred and twenty-two days;
and during that time there are eight revolutions made by the sun, each comprising
three hundred and sixty-five days, and the fourth part of a day. For they compute
the day of the creation of the sun, mentioned in Sacred Writ, to have been
the fourteenth day of the moon, occurring after the ninth day before the calends
of the month of April, and answering to the eighth day prior to ides of the
same month. They always celebrate the Passover on this day, when it falls on
the day of the resurrection; otherwise they celebrate it on the following Lord's
day; for it is written according to their assertion that the feast may be held
on any day between the fourteenth and twenty-first.

CHAP. XIX. -- A LIST WORTHY OF STUDY, GIVEN BY THE HISTORIAN, OF CUSTOMS AMONG
DIFFERENT NATIONS AND CHURCHES.

WE have
now described the various usages that prevailed in the celebration of the
Passover. (1)
It appears
to me that Victor, bishop of Rome, and Polycarp,
bishop of Smyrna, came to a very wise decision on the controversy that had
arisen between them. (2) For as the bishops of the West did not deem it necessary
to dishonor the tradition handed down to them by Peter and by Paul, and as,
on the other hand, the Asiatic bishops persisted in following the rules laid
down by John the evangelist, they unanimously agreed to continue in the observance
of the festival according to their respective customs, without separation from
communion with each other. They faithfully and justly assumed, that those who
accorded in the essentials of worship ought not to separate from one another
on account of customs. For exactly similar traditions on every point are to
be found in all the churches even though they hold the same opinions. There
are, for instance, many cities in Scythia, and yet they all have but one bishop;
whereas, in other nations a bishop serves as priest even over a village, as
I have myself observed in Arabia, and in Cyprus, and among the Novatians and
Montanists of Phrygia. Again, there are even now but seven deacons at Rome,
answering precisely to the number ordained by the apostles, of whom Stephen
was the first martyr; whereas, in other churches, the number of deacons is
a matter of indifference. At Rome hallelujah is sung once annually, namely,
on the first day of the festival of the Passover; so that it is a common thing
among the Romans to swear by the fact of hearing or singing this hymn. In that
city the people are not taught by the bishop, nor by any one in the Church.
At Alexandria the bishop of the city alone teaches the people, and it is said
that this custom has prevailed there ever since the days of Arius, who, though
but a presbyter, broached a new doctrine. Another strange custom also prevails
at Alexandria which I have never witnessed nor heard of elsewhere, and this
is, that when the Gospel is read the bishop does not rise from his seat. The
archdeacon alone reads the Gospel in this city, whereas in some places it is
read by the deacons, and in many churches only by the priests; while on noted
days it is read by the bishops, as, for instance, at Constantinople, on the
first day of the festival of the resurrection. (3) In some churches the interval
called Quadragesima, which occurs before this festival, and is devoted by the
people to fasting, is made to consist of six weeks; and this is the case in
Illyria and the Western regions, in Libya, throughout Egypt, and in Palestine;
whereas it is made to comprise seven weeks at Constantinople, and in the neighboring
provinces as far as Phoenicia. In some churches the people fast three alternate
weeks, during the space of six or seven weeks, whereas in others they fast
continuously during the three weeks immediately preceding the festival. Some
people, as the Montanists, only fast two weeks. Assemblies are not held in
all churches on the same time or manner. The people of Constantinople, and
almost everywhere, assemble together on the Sabbath, as well as on the first
day of the week, which custom is never observed at Rome or at Alexandria. There
are several cities and villages in Egypt where, contrary to the usage established
elsewhere, the people meet together on Sabbath evenings, and, although they
have dined previously, partake of the mysteries. The same prayers and psalms
are not recited nor the same lections read on the same occasions in all churches.
Thus the book entitled "The Apocalypse of Peter," which was considered
altogether spurious by the ancients, is still read m some of the churches of
Palestine, on the day of preparation, when the people observe a fast m memory
of the passion of the Saviour. So the work entitled "The Apocalypse of
the Apostle Paul," though unrecognized by the ancients, is still esteemed
by most of the monks. Some persons affirm that the book was found during this
reign, by Divine revelation, in a marble box, buried beneath the soil in the
house of Paul at Tarsus in Cilicia. I have been informed that this report is
false by Cilix, a presbyter of the church in Tarsus, a man of very advanced
age, as is indicated by his gray hairs, who says that no such occurrence is
known among them, and wonders if the heretics did not invent the story. What
I have said upon this subject must now suffice. Many other customs are still
to be observed in cities and villages; and those who have been brought up in
their observance would, from respect to the great men who instituted and perpetuated
these customs, consider it wrong to abolish them. Similar motives must be attributed
to those who observe different practices in the celebration of the feast which
has led us into this long digression.

WHILE the heretics were disrupted among themselves, the Catholic Church increased
more and more by many accessions from the heterodox, on account of the dissensions
among them and especially from multitudes of pagans. (1) The emperor having
observed that the practice of idolatry had been greatly promoted by the facility
of constant ingress and egress to and from the temple, directed the entrances
of all temples to be closed; and eventually he commanded the demolition of
many of these edifices. (2) When the pagans found themselves deprived of their
own houses of prayer, they began to frequent our churches; for they did not
dare to offer sacrifices after the pagan form in secret, for it was dangerous,
since the sacrifice was under the penalty of death and of confiscation of property.

It is
said that the river of Egypt did not overflow its banks this year at the
proper season; and that
the Egyptians
angrily ascribed this circumstance
to the prohibition of sacrifices to it, according to the ancestral law. The
governor of the province, apprehensive test the general discontent should terminate
in sedition, sent a message to the emperor on the subject. But the emperor,
far from attaching more importance to the temporary fertility produced by the
Nile, than to the fidelity he owed to God and the interests of religion, replied
as follows: "Let that river cease to flow, if enchantments are requisite
to insure the regularity of its course; or if it delights in sacrifices, or
if blood must be mingled with the waters that derive their source from the
paradise of God." Soon afterwards, the Nile overflowed its banks with
such violence, that the highest eminences were submerged. When it reached the
farthest limit and almost had attained the fullest measure, the water did not
the less press upward, so that the Egyptians were thrown into the contrary
fear. The dread was lest the city of Alexandria and part of Libya should be
submerged. The pagans of Alexandria, irritated at this unexpected occurrence,
exclaimed in derision at the public theatres, that the river, like an old man
or fool, could not moderate its proceedings. Many of the Egpytians were hence
induced to abandon the superstitions of their forefathers, and embrace Christianity.
These incidents are given as I have learned them.

CHAP. XXI. -- DISCOVERY OF THE HONORED HEAD OF THE FORERUNNER OF OUR LORD,
AND THE EVENTS ABOUT IT.

ABOUT this time the head of John the Baptist, which Herodias had asked of
Herod the tetrarch, was removed to Constantinople. (3) It is l said that it
was discovered by some monks of the Macedonian heresy, who originally dwelt
at Constantinople, and afterwards fixed their abode in Cilicia. Mardonius,
the first eunuch of the palace, made known this discovery at court, during
the preceding reign; and Valens commanded that the relic should be removed
to Constantinople. The officers appointed to carry it thither, placed it in
a public chariot, and proceeded with it as far as Pantichium, a district in
the territory of Chalcedon. Here the mules of the chariot suddenly stopped;
and neither the application of the lash, nor the threats of the hostlers, could
induce them to advance further. So extraordinary an event was considered by
all, and even by the emperor himself, to be of God; and the holy head was therefore
deposited at Cosilaos, a village in the neighborhood, which belonged to Mardonius.
Soon after, the Emperor Theodosius, impelled by an impulse from God, or from
the prophet, repaired to the village. He determined upon removing the remains
of the Baptist, and it is said met with no opposition, except from a holy virgin,
Matrona, who had been the servant and guardian of the relic. He laid aside
all authority and force, and after many entreaties, extorted a reluctant consent
from her to remove the head; for she bore in mind what had occurred at the
period when Valens commanded its removal. The emperor placed it, with the box
in which it was encased, in his purple robe, and conveyed it to a place called
Hebdomos, in the suburbs of Constantinople, where he erected a spacious and
magnificent temple. The woman who had been appointed to the charge of the relic
could not be persuaded by the emperor to renounce her religious sentiments,
although he had recourse to entreaty and promises; for she was, it appears,
of the Macedonian heresy. A presbyter of the same tendency, named Vincent,
who also took charge of the coffin of the prophet, and performed the sacerdotal
functions over it, followed the religious opinions of the emperor, and entered
into communion with the Catholic Church. He had taken an oath, as the Macedonians
affirm, never to swerve from their doctrines; but he afterwards openly declared
that, if the Baptist would follow the emperor, he also would enter into communion
with him and be separated. He was a Persian, and had left his country in company
with a relative named Addas, during the reign of Constantius, in order to avoid
the persecution which the Christians were then suffering in Persia. On his
arrival in the Roman territories, he was placed in the ranks of the clergy,
and advanced to the office of presbyter. Addas married and rendered great service
to the Church. He left a son named Auxentius, who was noted for his very faithful
piety, his zeal for his friends, the moderation of his life, his love of letters,
and the greatness of his attainments in pagan and ecclesiastical literature.
He was modest and retiring in deportment, although admitted to familiarity
with the emperor and the courtiers, and possessed of a very illustrious appointment.
His memory is still revered by the monks and zealous men, who were all acquainted
with him. The woman who had been entrusted with the relic remained during the
rest of her life at Cosilaos. She was greatly distinguished by her piety and
wisdom, and instructed many holy virgins; and I have been assured that many
still survive who reflect the honorable character which was the result of training
under Matrona.

CHAP. XXII. -- DEATH OF VALENTINIAN THE YOUNGER, EMPEROR IN ROME, THROUGH
STRANGLING. THE TYRANT EUGENIUS. PROPHECY OF JOHN, THE MONK OF THEBAIS.

WHILE Theodosius was thus occupied in the wise and peaceful government of
his subjects in the East, and in the service of God, intelligence was brought
that Valentinian had been strangled. (1) Some say that he was put to death
by the eunuchs of the bedchamber, at the solicitation of Arbogastes, a military
chief, and of certain courtiers, who were displeased because the young prince
had begun to walk in the footsteps of his father, concerning the government,
and contrary to the opinions approved by them. Others assert, however, that
Valentinian committed the fatal deed with his own hands, because he found himself
impeded in attempting deeds which are not lawful in one of his years; and on
this account he did not deem it worth while to live; for although an emperor,
he was not allowed to do what he wished. It is said that the boy was noble
in person, and excellent in royal manners; and that, had he lived to the age
of manhood, he would have shown himself worthy of holding the reins of empire,
and would have surpassed his father in magnanimity and justice. But though
endowed with these promising qualities, he died in the manner above related.

A certain man named Eugenius, who was by no means sincere in his professions
of Christianity, aspired to sovereignty, and assumed the symbols of imperial
power. He was hoping to succeed in the attempt safely; for he was led by the
predictions of individuals who professed to foresee the future, by the examination
of the entrails and livers of animals and the course of the stars. Men of the
highest rank among the Romans were addicted to these superstitions. Flavian,
then a praetorian prefect, a learned man, and one who appeared to have an aptitude
for politics, was noted for being conversant with, every means of foretelling
the future. He persuaded Eugenius to take up arms by assuring him that he was
destined for the throne, that his warlike undertakings would be crowned with
victory, and that the Christian religion would be abolished. Deceived by these
flattering representations, Eugenius raised an army and took possession of
the gates into Italy, as the Romans call the Julian Alps, an elevated and precipitous
range of mountains; these he seized beforehand and fortified, for they had
but one path in the narrows, and were shut in on each side by precipices and
the loftiest mountains. Theodosius was perplexed as to whether he ought to
await the issue of the war, or whether it would be better in the first place
to attack Eugenius; and in this dilemma, he determined to consult John, a monk
of Thebais, who, as I have before stated, was celebrated for his knowledge
of the future. He therefore sent Eutropius, a eunuch of the palace, and of
tried fidelity, to Egypt, with orders to bring John, if possible, to court;
but, in case of his refusal, to learn what ought to be done. When he came to
John, the monk could not be persuaded to go to the emperor, but he sent word
by Eutropius that the war would terminate in favor of Theodosius, and that
the tyrant would be slain; but that, after the victory, Theodosius himself
would die in Italy. The truth of both of these predictions was confirmed by
events.

CHAP. XXIII. -- EXACTION OF TRIBUTE IN ANTIOCH, AND DEMOLITION OF THE STATUES
OF THE EMPEROR. EMBASSY HEADED BY FLAVIAN THE CHIEF PRIEST.

IN this time, on account of the necessities of war, it seemed best to the
officials whose concern it was, to impose more than the customary taxes; for
this reason the populace of Antioch in Syria revolted; (2) the statues of the
emperor and empress were thrown down and dragged by ropes through the city,
and, as is usual on such occasions, the enraged multitude uttered every insulting
epithet that passion could suggest. The emperor determined to avenge this insult
by the death of many of the citizens of Antioch; the people were struck dumb
at the mere announcement; the rage of the citizens had subsided, and had given
place to repentance; and, as if already subjected to the threatened punishment,
they abandoned themselves to groans and tears, and supplicated God to turn
away the anger of the emperor, and made use of some threnodic hymns for their
litanies. They deputed Flavian, their bishop, to go on an embassy to Theodosius;
but on his arrival, finding that the resentment of the emperor at what had
occurred was unabated, he had recourse to the following artifice. He caused
some young men accustomed to sing at the table of the emperor to utter these
hymns with the litanies of the Antiochans. It is said that the humanity of
the emperor was excited; he was overcome by pity at once; his wrath was subdued,
and as his heart yearned over the city, he shed tears on the cup which he held
in his hand. It is reported that, on the night before the sedition occurred,
a spectre was seen in the form of a woman of prodigious height and terrible
aspect, pacing through the streets of the city, lashing the air with an ill-sounding
whip, similar to that which is used in goading on the beasts brought forward
at the public theatres. It might have been inferred that the sedition was excited
by the agency of some evil and malicious demon. There is no doubt but that
much bloodshed would have ensued, had not the wrath of the emperor been stayed
by his respect for this sacerdotal entreaty.

CHAP. XXIV. -- VICTORY OF THEODOSIUS THE EMPEROR OVER EUGENIUS.

WHEN he
had completed his preparations for war, (1) Theodosius declared his younger
son Honorius
emperor, and leaving
him to reign at Constantinople conjointly
with Arcadius, who had previously been appointed emperor, he departed from
the East to the West at the head of his troops. His army consisted not only
of Roman soldiers, but of bands of barbarians from the banks of the Ister.
It is said that when he left Constantinople, he came to the seventh milestone,
and went to pray to God in the church which he had erected in honor of John
the Baptist; and in his name prayed that success might attend the Roman arms,
and besought the Baptist himself to aid him. After offering up these prayers
he proceeded towards Italy, crossed the Alps, and took the first guard-posts.
On descending from the heights of these mountains, he perceived a plain before
him covered with infantry and cavalry, and became at the same time aware that
some of the enemy's troops were lying in ambush behind him, among the recesses
of the mountains. The advance guard of his army attacked the infantry stationed
in the plain, and a desperate and very doubtful conflict ensued. Further, when
the army surrounded him, he considered that he had come into the power of men,
and could not be saved even by those who would desire to do so, since those
who had been posted in his rear were seizing the heights; he fell prone upon
the earth, and prayed with tears, and God instantly answered him; for the officers
of the troops stationed in ambush on the height sent to offer him their services
as his allies, provided that he would assign them honorable posts in his army.
As he had neither paper nor ink within reach, he took up some tablets, and
wrote on them the high and befitting appointments he would confer upon them,
provided that they would fulfill their promise to him. Under these conditions
they advanced to the emperor. The issue did not yet incline to either side,
but the battle was still evenly balanced in the plain, when a tremendous wind
descended into the face of the enemy. It was such an one as we have never before
re corded, and broke up the ranks of the enemies. The arrows and darts which
were sent against the Romans, as if projected by the opposing ranks, were turned
upon the bodies of those who had cast them; and their shields were wrenched
from their hands, and whirled against them with filth and dust. Standing thus
exposed, in a defenseless condition, to the weapons of the Romans, many of
them perished, while the few who attempted to effect an escape were soon captured.
Eugenius threw himself at the feet of the emperor, and implored him to spare
his life; but while in the act of offering up these entreaties, a soldier struck
off his head. Arbogastes fled after the battle, and fell by his own hands.
It is said that while the battle was being fought, a demoniac presented himself
in the temple of God which is in the Hebdomos, where the emperor had engaged
in prayer on starting out, and insulted John the Baptist, taunting him with
having his head cut off, and shouted the following words: "You conquer
me, and lay snares for my army." The persons who happened to be on the
spot, and who were waiting impatiently to learn some news of the war, were
amazed, and wrote an account of it on the day that it occurred, and afterwards
ascertained that it was the same day as that on which the battle had been fought.
Such is the history of these transactions.

CHAP. XXV. -- INTREPID BEARING OF ST. AMBROSE IN THE PRESENCE OF THE EMPEROR
THEODOSIUS. MASSACRE AT THESSALONICA. NARRATIVE OF THE OTHER RIGHTEOUS DEEDS
OF THIS SAINT.

AFTER
the death of Eugenius, the emperor went to Milan, and repaired towards the
church to pray within
its
walls. (2) When he drew near the gates of the
edifice, he was met by Ambrose, the bishop of the city, who took hold of him
by his purple robe, and said to him, in the presence of the multitude, "Stand
back! a man defiled by sin, and with hands imbrued in blood unjustly shed,
is not worthy, without repentance, to enter within these sacred precincts,
or partake of the holy mysteries." The emperor, struck with admiration
at the boldness of the bishop, began to reflect on his own conduct, and, with
much contrition, retraced his steps. The occasion of the sin was as follows.
When Buthericus was general of the troops in Illyria, a charioteer saw him
shamefully exposed at a tavern, and attempted an outrage; he was apprehended
and put in custody. Some time after, some magnificent races were to be held
at the hippodrome, and the populace of Thessalonica demanded the release of
the prisoner, considering him necessary to the celebration of the contest.
As their request was not attended to, they rose up in sedition and finally
slew Buthericus. On hearing of this deed, the wrath of the emperor was excited
immediately, and he commanded that a certain number of the citizens should
be put to death. The city was filled with the blood of many unjustly shed;
for strangers, who had but just arrived there on their journey to other lands,
were sacrificed with the others. There were many cases of suffering well worthy
of commiseration, of which the following is an instance. A merchant offered
himself to be slain as a substitute for his two sons who had both been selected
as victims, and promised the soldiers to give them all the gold he possessed,
on condition of their effecting the exchange. They could not but compassionate
his misfortune, and consented to take him as a substitute for one of his sons,
but declared that they did not dare to let off both the young men, as that
would render the appointed number of the slain incomplete. The father gazed
on his sons, groaning and weeping; he could not save either from death, but
he continued hesitating until they had been put to death, being overcome by
an equal love for each. I have also been informed, that a faithful slave voluntarily
offered to die instead of his master, who was being led to the place of execution.
It appears that it was for these and other acts of cruelty that Ambrose rebuked
the emperor, forbade him to enter the church, and excommunicated him. Theodosius
publicly confessed his sin in the church, and during the time set apart for
penance, refrained from wearing his imperial ornaments, according to the usage
of mourners. He also enacted a law (1) prohibiting the officers entrusted with
the execution of the imperial mandates, from inflicting the punishment of death
till thirty days after the mandate had been issued, in order that the wrath
of the emperor might have time to be appeased, and that room might be made
for the exercise of mercy and repentance.

Ambrose, no doubt, performed many other actions worthy of his priestly office,
which are known, as is likely, only to the inhabitants of the country. Among
the illustrious deeds that are attributed to him, I have been made acquainted
with the following. It was the custom of the emperor to take a seat in assemblies
of the church within the palisades of the altar, so that he sat apart from
the rest of the people. Ambrose, considering that this custom had originated
either from subserviency or from want of discipline, caused the emperor to
be seated without the trellis work of the altar, so that he sat in front of
the people, and behind the priests. The emperor Theodosius approved of this
best tradition, as did likewise his successors; and we are told that it has
been ever since scrupulously observed.

I think it necessary to make a record of another action worthy of mention
performed by this bishop. A pagan of distinction insulted Gratian, affirming
that he was unworthy of his father; and he was in consequence condemned to
death. As he was being led out to execution, Ambrose went to the palace to
implore a pardon. Gratian was then engaged in witnessing a private exhibition
of the hunt, such as the emperors were wont to celebrate for their private
pleasure, and not for the public pastime. On finding this to be the case, the
bishop went to the gate where they led in the beasts; he hid himself, and entered
with the hunters who took charge of the animals, and did not intermit, although
Gratian and his attendants resisted, till he had obtained an immediate and
saving consent of the emperor, which released the man who was to be led out
to death. Ambrose was very diligent in the observance of the laws of the Church,
and in maintaining discipline among his clergy. I have selected the above two
incidents from among the records of his numerous magnanimous deeds, in order
to show with what intrepidity he addressed those in power when the service
of God was in question.

THERE were at this period many other bishops (2) in various parts of the empire
highly celebrated for their sanctity and high qualifications, of whom Donatus,
bishop of Euroea (3) in Epirus, deserves to be particularly instanced. The
inhabitants of the country relate many extraordinary miracles which he performed,
of which the most celebrated seems to have been the destruction of a dragon
of enormous size. It had stationed itself on the high road, at a place called
Chamaegephyrae and devoured sheep, goats, oxen, horses, and men. Donatus came
upon this beast, attacked it unarmed, without sword, lance, or javelin; it
raised its head, and was about to dash upon him, when Donatus made the sign
of the cross with his finger in the air, and spat upon the dragon. The saliva
entered its mouth, and it immediately expired. As it lay extended on the earth
it did not appear inferior in size to the noted serpents of India. I have been
informed that the people of the country yoked eight pair of oxen to transport
the body to a neighboring field, where they burnt it, that it might not during
the process of decomposition corrupt the air and generate disease. The tomb
of this bishop is deposited in a magnificent house of prayer which bears his
name. It is situated near a fountain of many waters, which God caused to rise
from the ground in answer to his prayer, in an arid spot where no water had
previously existed. For it is said that one day, when on a journey, he had
to pass through this locality; and, perceiving that his companions were suffering
from thirst, he moved the soil with his hands and engaged in prayer; before
his prayer was concluded, a spring of water arose from the ground, which has
never since been dried up. The inhabitants of Isoria, a village in the territory
of Euroea, bear testimony to the truth of this narration.

The church of Tomi, and indeed all the churches of Scythia, were at this period
under the government of Theotimus, a Scythian. He had been brought up in the
practice of philosophy; and his virtues had so won the admiration of the barbarian
Huns, who dwelt on the banks of the Ister, that they called him the god of
the Romans, for they had experience of divine deeds wrought by him. It is said
that one day, when traveling toward the country of the barbarians, he perceived
some of them advancing towards Total. His attendants burst forth into lamentations,
and gave themselves up at once for lost; but he merely descended from horseback,
and prayed. The consequence was, that the barbarians passed by without seeing
him, his attendants, or the horses from which they had dismounted. As these
tribes frequently devastated Scythia by their predatory incursions, he tried
to subdue the ferocity of their disposition by presenting them with food and
gifts. One of the barbarians hence concluded that he was a man of wealth, and,
determining to take him prisoner, leaned upon his shield, as was his custom
when parleying with his enemies; the man raised up his right hand in order
to throw a rope, which he firmly grasped, over the bishop, for he intended
to drag him away to his own country; but in the attempt, his hand remained
extended in the air, and the barbarian was not released from his terrible bonds
until his companions had implored Theotimus to intercede with God in his behalf.

It is said that Theotimus always retained the long hair which he wore when
he first devoted himself to the practice of philosophy. He was very temperate,
had no stated hours for his repasts, but ate and drank when compelled to do
so by the calls of hunger and of thirst. I consider it to be the part of a
philosopher to yield to the demands of these appetites from necessity, and
not from the love of sensual gratification.

CHAP. XXVII. -- ST. EPIPHANIUS, BISHOP OF CYPRUS, AND A PARTICULAR ACCOUNT
OF HIS ACTS.

EPIPHANIUS was at this period at the head of the metropolitan church of Cyprus.
(1) He was celebrated, not only for the virtues he manifested and miraculous
deeds during his life, but also for the honor that was rendered to him by God
after his death; for it was said that demons were expelled, and diseases healed
at his tomb. Many wonderful actions wrought while he lived are attributed to
him, of which the following is one of the most remarkable that has come to
our knowledge. He was extremely liberal towards the needy, either to those
who had suffered from shipwreck or any other calamity; and after ex-pending
the whole of his own patrimony in the relief of such cases, he applied the
treasures of the church to the same purpose. These treasures had been greatly
increased by the donations of pious men of various provinces, who had been
induced by their admiration of Epiphanius to entrust him with the distribution
of their alms during their lives, or to bequeath their property to him for
this purpose at their death. It is said that on one occasion the treasurer,
who was a godly man, discovered that the revenues of the church had been nearly
drained, and so little remained in the treasury that he considered it his duty
to rebuke the bishop as a spendthrift. Epiphanius, however, having, notwithstanding
these remonstrances, given away the small sum that had remained, a stranger
went to the little house where the treasurer lived, and placed in his hands
a bag containing many gold coins. Since neither the giver nor the sender was
visible, it seemed very naturally miraculous, that in a gift of so much money
a man should keep himself unknown; thus everybody thought it to be a Divine
work.

I desire
also to relate another miracle that is attributed to Epiphanius. I have heard
that a similar
action
has been related of Gregory, who formerly
governed Neocaesarea; and I see no reason to doubt the veracity of the account;
but it does not disprove the authenticity of the miracle attributed to Epiphanius.
Peter, the apostle, was not the only man who raised another from the dead;
John, the evangelist, wrought a similar miracle at Ephesus; as did likewise
the daughters of Philip at Hierapolis. Similar actions have been performed
in different ages by the men of God. The miracle which I wish to instance is
the following. Two beggars having ascertained when Epiphanius would pass that
way, agreed to extract a larger donation than usual from him by having recourse
to stratagem. As soon as the bishop was seen approaching, one of the beggars
flung himself on the ground and simulated death; the other stood by and uttered
loud lamentations, deploring the loss of his companion, and his own poverty,
which made him unable to procure sepulture for him. Epiphanius prayed to God
that the deceased might rise in peace; he gave the survivor sufficient money
for the interment, and said to the weeper, "Take measures, my son, for
the burial of your companion, and weep no more; he cannot now arise from the
dead; the calamity was inevitable, therefore you ought to bear it with resignation." Saying
these words, the bishop departed from the spot. As soon as there was no one
in sight, the beggar who had addressed Epiphanius touched the other with his
foot, as he lay extended on the ground, and said to him, "You have well
performed your part; arise now, for through your labor, we have a good provision
for to-day." He, however, lay in the same way, neither heard any cry,
nor perceived him who moved him with all his strength; the other beggar ran
after the priest and confessed their artifice, and, with lamentations and tearing
of his hair, he besought Epiphanius to restore his companion. Epiphanius merely
exhorted him to submit with patience to the catastrophe, and sent him away.
God did not undo what had happened, because, I feel persuaded, it was his design
to show that those who practice deception on his servants are accounted as
guilty of the fraud as if it had been perpetrated against Him who sees all,
and who hears all.

CHAP. XXVIII. ACACIUS, BISHOP OF BEROEA, ZENO, AND AJAX, MEN DISTINGUISHED
AND RENOWNED FOR VIRTUE.

THE following details are also the results of inquiry. (1) Acacius (2) was
conspicuous among the bishops; he had already previously administered the episcopate
of Beroea in Syria. There are of course many actions of his, which are worthy
of record. He was from his youth brought up to the profession of ascetic monasticism,
and was rigid in observing all the regulations of this mode of life. When he
was raised to the bishopric, he gave this evidence of greatest virtue, in that
he kept the episcopal residence open at all hours of the day, so that the citizens
and strangers were always free to visit him, even when he was at meals or at
repose. This course of conduct is, l in my opinion, very admirable; for either
he was living in such a way as to be always sure of himself, or he devised
this as a means of preparation against the evil in one's nature, so that in
expecting to be caught by the sudden entrance of persons, it would be necessary
for him to be on continuous guard, not to err in his duties, but rather to
be engaged in covenanted acts.

Zeno and Ajax, (3) two celebrated brothers, flourished about the same period.
They devoted themselves to a life of philosophy, but did not fix their abode
as hermits in the desert, but at Gaza, a maritime city, which was also called
Majuma. They both defended the truth of their religion with greatest fidelity,
and confessed God with courage, so that they were frequently subjected to very
cruel and harsh treatment by the pagans. It is said that Ajax married a very
lovely woman, and after he had known her thrice in all that time, had three
sons; and that subsequently he held no further intercourse with her, but persevered
in the exercises of monasticism. He brought up two of his sons to the divine
life and celibacy, and the third he permitted to marry. He governed the church
of Botolium with propriety and distinction.

Zeno, who had from his youth renounced the world and marriage, persevered
in steadfast adherence to the service of God. It is said, and I myself am witness
of the truth of the assertion, that when he was bishop of the church in Majuma,
he was never absent at morning or evening hymns, or any other worship of God,
unless attacked by some malady; and yet he was at this period an old man, being
nearly a hundred years of age. He continued his course of life in the monastic
philosophy, but, by pursuing his trade of weaving linen, continued to earn
the means of supplying his own wants and of providing for others. He never
deviated from this course of conduct till the close of his life, although he
exceeded all the other priests of that province in age; and although he presided
over the people and property of the largest church.

I have mentioned these as examples of those who served as priests at this
period. It would be a task to enumerate all where the main part of them were
good, and God bore testimony to their lives by readily hearing their prayers
and by working many miracles.

CHAP. XXIX. -- DISCOVERY OF THE REMAINS OF THE PROPHETS HABAKKUK AND MICAH.
DEATH OF THE EMPEROR THEODOSIUS THE GREAT.

WHILE
the Church everywhere was under the sway of these eminent men, the clergy
and people were excited
to
the imitation of their virtue and zeal. Nor was
the Church of this era distinguished only by these illustrious examples of
piety; for the relics of the proto-prophets, (1) Habakkuk, and a little while
after, Micah, were brought to light about this time. As I understand, God made
known the place where both these bodies were deposited by a divine vision in
a dream to Zebennus, who was then acting as bishop of the church of Eleutheropolis.
The relics of Habakkuk were found at Cela, a city formerly called Ceila. The
tomb of Micah was discovered at a distance of ten stadia from Cela, at a place
called Berathsatia. (2) This tomb was ignorantly styled by the people of the
country, "the tomb of the faithful"; or, in their native language,
Nephsameemana. These events, which occurred during the reign of Theodosius,
were sufficient for the good repute of the Christian religion.

After conquering Eugenius, (3) Theodosius the emperor remained for some time
at Milan, and here he was attacked with a serious malady. He recalled to mind
the prediction of the monk, John, and conjectured that his sickness was unto
death. He sent in haste for his son Honorius from Constantinople; and on seeing
him by, he seemed to be easier, so that he was able to be present at the sports
of the Hippodrome. After dinner, however, he suddenly grew worse, and sent
to desire his son to preside at the spectacle. He died on the following night.
This event happened during the consulate of the brothers Olybrius and Probianus.
(4)